MN21 Kakacūpamasutta - Dhamma Notes

Source:: [SuttaCentral.net](https://suttacentral.net/mn21/en/sujato?layout=sidebyside&script=latin) # MN21 Kakacūpamasutta | The Simile of the Saw Tags:: #simile/buddha/best, [[Metta]] > [!summary] > - Buddha taught how one should remain in [[Metta]] despite of criticism & violence (e.g. **being cut by a bandit**, such is the **Simile of the Saw (_kakaca_)**) > - Including 5 Types of criticism: > 1. Timely or untimely > 2. True or false > 3. Gentle or harsh > 4. Beneficial or harmful > 5. From a heart of love or from secret hate ## Notes > [!tip] Maintain [[Metta]], even when Cut by Bandits with a Saw — In Kakacūpamasutta ([MN21](https://suttacentral.net/mn21/en/sujato)) > Even if low-down bandits were to **sever you limb from limb with a two-handled saw**, anyone who had a malevolent thought on that account would not be following my instructions. > > _Ubhatodaṇḍakena cepi, bhikkhave, **kakacena** corā ocarakā **aṅgamaṅgāni okanteyyuṁ**, tatrāpi yo mano padūseyya, na me so tena sāsanakaro._ > > If that happens, you should train like this: > _Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:_ > > **‘Our ==minds will remain unaffected==. We will blurt out ==no bad words==. We will remain ==full of compassion==, with a ==heart of love== and no ==secret hate==**. > > _‘na ceva **==no cittaṁ vipariṇataṁ==** bhavissati, na ca **==pāpikaṁ vācaṁ==** nicchāressāma, **==hitānukampī==** ca viharissāma **==mettacittā==** na **==dosantarā==**._ > > We will **==meditate spreading a heart of love== to that person**. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ > > _Tañca puggalaṁ **==mettāsahagatena cetasā pharitvā viharissāma== tadārammaṇañca** sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti._ > > **That’s how you should train**. > _Evañhi vo, bhikkhave, sikkhitabbaṁ._ > > --- > > If you frequently reflect on this advice on the simile of the saw, > _Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha._ > > do you see any criticism, large or small, that you could **not endure**?” > _Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe **nādhivāseyyāthā**”ti?_ > > “No, sir.” > _“No hetaṁ, bhante”._ > > “So, mendicants, you should **frequently reflect** on this advice on the simile of the saw. > _“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ **abhikkhaṇaṁ manasikarotha**._ > > This will be for your **lasting welfare** and **happiness**.” > _Taṁ vo bhavissati **dīgharattaṁ hitāya sukhāyā**”ti._ ^simile-of-the-saw > [!NOTE] Dhamma is for One's Lasting Welfare and Happiness — In Kakacūpamasutta ([MN21](https://suttacentral.net/mn21/en/sujato)) > _"Taṁ vo bhavissati **==dīgharattaṁ hitāya sukhāya==**."_ > > "That will be for your **==lasting welfare and happiness==**." ^lasting-wellfare-and-happiness ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 21 Majjhima Nikāya 21 The Simile of the Saw Kakacūpamasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Now at that time, Venerable Phagguna of the Top-Knot was spending too long mixing closely with some nuns. This monk appears in three discourses, in none of which he distinguishes himself. At SN 12.12 he persistently attempts to rephrase questions on dependent origination in terms of a self. And at SN 12.32 Venerable Sāriputta gets word that Phagguna had disrobed. | According to the commentary, he was called Phagguna “of the Top-Knot” because of the style he wore his hair as a layperson. The name stuck, presumably to distinguish him from the Phagguna of AN 6.56 (and probably SN 35.83) who died in robes as a non-returner after hearing a Dhamma talk. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. So much so that Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati— if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. A “disciplinary proceeding” (adhikaraṇa) is a legal case in Vinaya. A standard set of four is listed at MN 104:12.3. The kind of case is not specified in the text, but the commentary says they accused other mendicants of various offences and got Vinaya experts to litigate them, making it a “disciplinary issue arising from accusations” (anuvādādhikaraṇa, Kd 14:14.2.7). sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. And if any mendicant criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. That’s how close Phagguna of the Top-Knot was with those nuns. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati. Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was going on. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati— sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti. So the Buddha addressed one of the monks, Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: the teacher summons him.” ‘satthā taṁ, āvuso phagguna, āmantetī’”ti. “Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him, “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: “Reverend Phagguna, the teacher summons you.” “satthā taṁ, āvuso phagguna, āmantetī”ti. “Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca: “Is it really true, Phagguna, that you’ve been spending too long mixing closely with some nuns? “Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? So much so that Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi— if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings? sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. And if any mendicant criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings? Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Is that how close you’ve become with those nuns?” Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti? “Yes, sir.” “Evaṁ, bhante”ti. “Phagguna, are you not a gentleman who has gone forth from the lay life to homelessness?” “Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? “Yes, sir.” “Evaṁ, bhante”ti. “As such, it’s not appropriate for you to mix so closely with those nuns. “Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Variant: gehasitā → gehassitā (?) If that happens, you should train like this: Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. That’s how you should train. Evañhi te, phagguna, sikkhitabbaṁ. So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of the lay life. This does not mean, of course, that one should not defend people against violence (see eg. DN 16:1.4.15), but that even in such circumstances one should not give way to anger. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. If that happens, you should train like this: Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. That’s how you should train. Evañhi te, phagguna, sikkhitabbaṁ. So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life. The grammar here is a little tricky. The genitive plays two roles in these passages: specifying the context (tava sammukhā, “in your presence”), and as the object of criticism or blows (pahāraṁ dadeyya “if they strike” operates above on “those nuns” (tāsaṁ bhikkhunīnaṁ) and below on “you” (tava)). Here we would expect both senses to be used, but the text only has tava once. I assume that either one instance of tava has been lost or it is meant to be distributed. Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’ Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. That’s how you should train. Evañhi te, phagguna, sikkhitabbaṁ. So Phagguna, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of the lay life. Here sammukhā is omitted, as it is unnecessary to specify being hit in your own presence. Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’ Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. That’s how you should train.” Evañhi te, phagguna, sikkhitabban”ti. Then the Buddha said to the mendicants: Atha kho bhagavā bhikkhū āmantesi: “Mendicants, I used to be satisfied with the mendicants. “ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. Once, I addressed them: Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ— ‘I eat my food in one sitting per day. Eating once a day is also encouraged at MN 65, while MN 70 encourages not eating at night. In both cases, monks objected when asked to follow this practice. Thus all three instances depict the growing influence of recalcitrant monks in the Sangha, culminating in the Buddha laying down a formal Vinaya rule against eating at the wrong time (Bu Pc 37). Per the allowance at MN 65:4.1, the mendicants are not required to eat in one sitting, which remained as an optional ascetic practice. ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. You too should eat your food in one sitting per day. Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. I didn’t have to keep on instructing those mendicants; Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; I just had to prompt their mindfulness. This is referring to the early years of the dispensation, before the formal Vinaya code was laid down. The Buddha was reluctant to create a legal code and did so only when it became necessary (Bu Pj 1:3.4.6). He preferred to lead without judgment and punishment, but by reason, positive encouragement, and inspiring with his own example. satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. This simile is also at MN 119:31.2, SN 35.239:2.10, and AN 5.28:10.2. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. In the same way, I didn’t have to keep on instructing those mendicants; Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, I just had to prompt their mindfulness. satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. In this way you’ll achieve growth, improvement, and maturity in this teaching and training. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. Suppose that not far from a town or village there was a large grove of sal trees This is a unique simile. Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. that was choked with castor-oil weeds. Tañcassa eḷaṇḍehi sañchannaṁ. Then along comes a person who wants to help protect and nurture that grove. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove, So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. Variant: ojāpaharaṇiyo → ojasāraṇiyo (sya-all); ojaharaṇiyo (mr) | chetvā → tacchetvā (bj, sya-all, pts1ed) and properly care for the straight, well-formed sal saplings. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. In this way, in due course, that sal grove would grow, increase, and mature. Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. In the same way, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. In this way you’ll achieve growth, improvement, and maturity in this teaching and training. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā. The lady Vedehikā is known only here. According to the commentary, her name means either “daughter of the lady from Videha”, or (implausibly) “wise one”. However, the much earlier Arthaśāstra treats vaidehika either as a “merchant” (2.21.7) or as a caste name (3.7.32). This story paints a rare portrait of domestic life. Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. She had this good reputation: Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: ‘The housewife Vedehikā is sweet, even-tempered, and calm.’ The same set of three in a similar context occur at AN 6.60. ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work. According to ancient Indian law (Arthaśāstra 3.13), slaves may be born such, be captured in war, or a person in a time of trouble may bind themselves in service for a fee. Non-Aryans (mleccha) may indenture their children, but this is forbidden for Aryans. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. | The maid’s name means “black” (compare the Kāḷī at Thag 2.16:1.1 who “looks like a crow”). This is a persistent pattern in early Pali. The only other named slaves are Disā (“foe”, DN 3:1.16.1), her son Kaṇha (“black”, DN 3:1.16.1), and Kāka (“crow”, Kd 8:1.26.6). These people were evidently non-Aryans descended from the native peoples of India, perhaps Tamils or other tribal groups. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā. Then Kāḷī thought, Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘My mistress has a good reputation as being ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: sweet, even-tempered, and calm. “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. But does she actually have anger in her and just not show it? Or does she have no anger? Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside? udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Variant: mayhamevete → mayhevete (bj, pts1ed); mayhaṁpete (sya-all) Why don’t I test my mistress?’ To “test” (or “inquire”) is vīmaṁsā, which features as the fourth of the bases of psychic power. Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti. So Kāḷī got up during the day. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Vedehikā said to her, Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘Oi wench, Kāḷī!’ He je is an idiomatic and disrespectful form of address, offering a glimpse of colloquial speech in the formal Pali of scripture. He is an exclamation for calling attention, like “hey” but cruder. Je is a derogatory term for women, used here and by the Vajjīs to Ambapālī at DN 16:2.16.3. ‘he je kāḷī’ti. ‘What is it, ma’am?’ She uses the respectful address ayye (“ma’am”). ‘Kiṁ, ayye’ti? ‘You’re getting up in the day—what’s up with you, wench?’ ‘Kiṁ, je, divā uṭṭhāsī’ti? ‘Nothing, ma’am.’ ‘Na khvayye, kiñcī’ti. Variant: Na khvayye → na kho ayye (bj, pts1ed) ‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and upset, she scowled. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi. Variant: pāpi dāsi → pāpadāsi (sya-all, mr) Then Kāḷī thought, Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Why don’t I test my mistress further?’ Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. So Kāḷī got up later in the day. Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Vedehikā said to her, Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘Oi wench, Kāḷī!’ ‘he je kāḷī’ti. ‘What is it, ma’am?’ ‘Kiṁ, ayye’ti? ‘You’re getting up later in the day—what’s up with you, wench?’ ‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? ‘Nothing, ma’am.’ ‘Na khvayye, kiñcī’ti. ‘Oh, so nothing’s up, you naughty maid, but you get up later in the day!’ Angry and upset, she blurted out angry words. ‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. Then Kāḷī thought, Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Why don’t I test my mistress further?’ Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. So Kāḷī got up even later in the day. Assuming that the three rounds are meant to be divā, divātaraṁ, divātaraṁyeva (“in the day”, “later in the day”, “even later in the day”), although this is not followed consistently in the text. Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Vedehikā said to her, Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘Oi wench, Kāḷī!’ ‘he je kāḷī’ti. ‘What is it, ma’am?’ ‘Kiṁ, ayye’ti? ‘You’re getting up even later in the day—what’s up with you, wench?’ ‘Kiṁ, je, divā uṭṭhāsī’ti? ‘Nothing, ma’am.’ ‘Na khvayye, kiñcī’ti. ‘Oh, so nothing’s up, you naughty maid, but you get up even later in the day!’ Angry and upset, she grabbed a bolt-pin and hit Kāḷī on the head, cracking it open. Aggaḷasūci is a “pin” (sūci) for fastening the door “bolt” (aggala). It is sometimes translated as “rolling pin”, but that would be Sanskrit vellana (Hindi belan). ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi. Variant: vobhindi → te bhindissāmīti (sya-all) Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors, Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: ‘See, ladies, what the sweet one did! ‘passathayye, soratāya kammaṁ; See what the even-tempered one did! See what the calm one did! passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. How on earth can she grab a bolt-pin and hit her only maid on the head, cracking it open, just for getting up late?’ Arthaśāstra 3.13.9 says that inflicting punishment (daṇḍapreṣaṇam; cf. Pali daṇḍāpesuṁ at Bi Ss 1:1.38) on a slave is a crime for which a master incurs a fine equivalent to the cost of the slave. Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti. Then after some time the housewife Vedehikā got this bad reputation: Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’ No blame is given to Kāḷī for her deliberate provocation. ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti. In the same way, a mendicant may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism. Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm. Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. I don’t say that a mendicant is easy to admonish if they make themselves easy to admonish only for the sake of robes, almsfood, lodgings, and medicines and supplies for the sick. Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. Why is that? Taṁ kissa hetu? Because when they don’t get robes, almsfood, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish. Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. But when a mendicant is easy to admonish purely because they honor, respect, revere, worship, and venerate the teaching, then I say that they’re easy to admonish. Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi. Variant: dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno → dhammaṁyeva sakkaronto dhammaṁ garukaronto dhammaṁ apacāyamāno (bj, sya-all, pts1ed) So, mendicants, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the teaching.’ Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Mendicants, there are these five ways in which others might criticize you. At AN 5.167 and AN 10.44:7.1 the five positive ways should be established before admonishing anyone. Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ— Their speech may be timely or untimely, kālena vā akālena vā; true or false, bhūtena vā abhūtena vā; gentle or harsh, saṇhena vā pharusena vā; beneficial or harmful, atthasaṁhitena vā anatthasaṁhitena vā; from a heart of love or from secret hate. mettacittā vā dosantarā vā. When others criticize you, they may do so in any of these ways. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. If that happens, you should train like this: Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Up until now, the sutta has concerned itself with good behavior and motivations in everyday life. Now this forms a basis to support meditation. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Variant: abyābajjhena → abyāpajjhena (bj, sya-all); abyāpajjena (mr) That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Suppose a person was to come along carrying a spade and basket Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. Variant: kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed) and say, So evaṁ vadeyya: ‘I shall make this great earth be without earth!’ ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: Variant: vikhaṇeyya → khaṇeyya (bj, cck, pts1ed); khaneyya (sya1ed, sya2ed) ‘Be without earth! Be without earth!’ ‘apathavī bhavasi, apathavī bhavasī’ti. What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Could that person make this great earth be without earth?” api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti? “No, sir. “No hetaṁ, bhante”. Why is that? “Taṁ kissa hetu”? Because this great earth is deep and limitless. “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. It’s not easy to make it be without earth. Sā na sukarā apathavī kātuṁ; That person will eventually get weary and frustrated.” yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “In the same way, there are these five ways in which others might criticize you. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ— Their speech may be timely or untimely, kālena vā akālena vā; true or false, bhūtena vā abhūtena vā; gentle or harsh, saṇhena vā pharusena vā; beneficial or harmful, atthasaṁhitena vā anatthasaṁhitena vā; from a heart of love or from secret hate. mettacittā vā dosantarā vā. When others criticize you, they may do so in any of these ways. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. If that happens, you should train like this: Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. and say, So evaṁ vadeyya: ‘I shall draw pictures in space, making pictures appear there.’ ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Could that person draw pictures in space?” api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti? “No, sir. “No hetaṁ, bhante”. Why is that? “Taṁ kissa hetu”? Because space has no form or appearance. “Formless and invisible” is arūpī anidassano. “Ayañhi, bhante, ākāso arūpī anidassano. It’s not easy to draw pictures there. Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; That person will eventually get weary and frustrated.” yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “In the same way, if others criticize you in any of these five ways … you should train like this: “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… ‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like space to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Suppose a person was to come along carrying a blazing grass torch, Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. and say, So evaṁ vadeyya: ‘I shall burn and scorch the river Ganges with this blazing grass torch.’ ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti. What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Could that person burn and scorch the river Ganges with a blazing grass torch?” api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti? “No, sir. “No hetaṁ, bhante”. Why is that? “Taṁ kissa hetu”? Because the river Ganges is deep and limitless. “Gaṅgā hi, bhante, nadī gambhīrā appameyyā. It’s not easy to burn and scorch it with a blazing grass torch. Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; That person will eventually get weary and frustrated.” yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “In the same way, if others criticize you in any of these five ways … you should train like this: “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… ‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the Ganges to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Then a person comes along carrying a stick or a stone, Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. Variant: kathalaṁ → kaṭhalaṁ (bj, sya-all, pts1ed) and says, So evaṁ vadeyya: ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’ ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti. What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, Could that person make that soft catskin bag rustle and crackle with that stick or stone?” api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti? “No, sir. “No hetaṁ, bhante”. Why is that? “Taṁ kissa hetu”? Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. It’s not easy to make it rustle or crackle with a stick or stone. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; That person will eventually get weary and frustrated.” yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “In the same way, there are these five ways in which others might criticize you. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ Their speech may be timely or untimely, kālena vā akālena vā; true or false, bhūtena vā abhūtena vā; gentle or harsh, saṇhena vā pharusena vā; beneficial or harmful, atthasaṁhitena vā anatthasaṁhitena vā; from a heart of love or from secret hate. mettacittā vā dosantarā vā. When others criticize you, they may do so in any of these ways. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. If that happens, you should train like this: Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. Even if low-down bandits were to sever you limb from limb with a two-handled saw, anyone who had a malevolent thought on that account would not be following my instructions. This is often depicted as one of the torments of hell. Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. If that happens, you should train like this: Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate. ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. That’s how you should train. Evañhi vo, bhikkhave, sikkhitabbaṁ. If you frequently reflect on this advice on the simile of the saw, This dramatic passage is quoted at MN 28:24.3, which adopts the name “The Advice on the Simile of the Saw” (kakacūpamovāda). It became one of the most famous similes in Buddhism. In addition to these two Majjhima suttas and their Chinese parallels, it is cited in canonical texts at Thag 6.12:5.2 and SA 497, and in commentarial texts such as the Sanskrit Abhidharma text Mahāvibhāṣā (T 1545 at T xxvii 190a28), the Pali commentary to Ud 3.3, and the Visuddhimagga chapter on loving-kindness meditation (Vsm 2.9.15). Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. Variant: Imañca → imañce (?) do you see any criticism, large or small, that you could not endure?” Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti? “No, sir.” “No hetaṁ, bhante”. “So, mendicants, you should frequently reflect on this advice on the simile of the saw. “Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. This will be for your lasting welfare and happiness.” Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.